How Chinese Indonesians share their wealth

How Chinese Indonesians share their wealth

Christine Susanna Tjhin, Jakarta

It has been a hallmark of Chinese New Year (or Imlek) to share
angpao (red envelopes) as a gesture of sharing wealth, luck and
joy. What does a Chinese Indonesian have to share in this Imlek
of 2556?

In light of the tsunami catastrophe several Chinese Indonesian
religious and cultural associations found it necessary to call
for more moderate celebrations. Perhaps it was a futile call --
remembering how during New Year's Eve, less than a week after the
disaster, frenzied parties were still held.

After all, Imlek these days is no longer a closed family
celebration. Since 2000 it has become a festive national occasion
-- mainly thanks to the media and business sector. Nevertheless,
the call is a sympathetic gesture that we ought to respect.

Festive or moderate, Imlek is an expression, even at the most
superficial level, of the extent to which Chinese Indonesians are
freely able to express themselves and of how much they are
generally accepted by the non-Chinese public.

This is the time when symbolic oriental ornaments burst out
brazenly like mushrooms on rainy days. The colorful Imlek
celebrations led many people abroad to believe Chinese
Indonesians have finally gained acceptance and complete freedom
of expression in Indonesia.

But how do Chinese Indonesians evaluate their new freedom?
By how many red-and-gold calligraphy signs or lanterns they can
display in front of their shops or homes? Or simply by counting
how many barongsai (dragon or lion) dances they can perform in
one night?

This valuation is quite a superficial if not a complacent one.

The tsunami disaster has taught a Chinese Indonesians a lesson
about solidarity in ways they may never have thought of before

The disaster has meant that a new humanitarian agenda has
become more important than an anti-discrimination agenda. This
may well be the first time Chinese Indonesians engage in a real
nation-building agenda that is inclusive as well as cross-
cultural.

People might well have been cynical when they heard about the
Rp 10.5 billion donations from certain Chinese Indonesian
tycoons. This old-school approach -- or shall we say, the typical
"ATM function" -- is, fortunately, not the only way Chinese
Indonesians participate in disaster relief.

One thing missing from the local media coverage is the active
engagement in humanitarian efforts by numerous Chinese Indonesian
associations, which in the past had been fiercely and
unconstructively competitive. The awareness of the enormity of
the tsunami problem has led these organizations to forget past
quarrels and to devise a joint effort for the sake of efficiency
as well as effectiveness.

On the other hand, while there is cooperation, there is no
"unified Tionghoa" concept and there will likely never be.

However, important programs that will contribute to the
longer-term reconstruction efforts for disaster areas have been
devised. The refusal to simply deliver cheques to policy makers
and be happy with a snapshot (or two) with Mr. President is a
rather encouraging sign of the redefined notion of participation
from the Chinese Indonesian side.

A greater opportunity for Chinese Indonesian youth to help has
also materialized. Many have responded proactively and
compassionately, and many more should do so while this window of
opportunity is open.

Cooperation between young and old is needed in these efforts
to best direct the passions of the young to help.

Such horizontal engagement is critical because it puts a human
face on Chinese Indonesian participation in the country --
showing the ethnic Chinese here are prepared to go further than
money.

Now, however, these "problems" have a chance to work together
constructively, side by side. It is truly time to seize the day.

Top priority must be given to constructive engagement between
Chinese and Acehnese social agencies.

This engagement must hinge on a mutual respect of each
community's cultural identity.

Identity conflicts have occurred in the past -- including the
recent unfounded allegations of the exclusive nature of Chinese
Indonesian refugee camps as well as false rumors about anti-
Chinese riots in disaster areas.

These conflicts could occur again if people continue to
disregard the importance and worth of cultural diversity.

Participation in the reconstruction process must be a
manifestation of sensitivity over the needs and aspirations of
the Acehnese. Only this way can a stronger horizontal engagement
with civil society be established.

Perhaps a consultative body, with representation from Chinese
groups and from the Acehnese community is needed to work along
government agencies in planning Aceh's reconstruction.

Red lanterns, golden Gong Xi Fa Cai banners, Year of the
Rooster ornaments and lion dances are pretty. But the best angpao
the Chinese Indonesian can deliver goes beyond such oriental
rituals.

The writer is a researcher at the Department of Politics and
Social Change, the Centre for Strategic and International Studies
(CSIS), Jakarta. She is also the secretary of the Humanitarian
Emergency Commission (KDK) and a member in the joint volunteer
team of the Indonesian Pluralism Institute (IPI) and the Chinese
Indonesian Association (Perhimpunan INTI). This is her personal
opinion. She can be emailed at xtine@csis.or.id